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JAINA ONTOLOGY
(iii) Defence of the traditional Jaina philosopbical views In Višeşāvaśyakabhāşya a massive collection of ontological speculations occurs at two places -- one the section called Ganadharavada and the other the section called Nihnavavada. But in view of the total character of the contents of these sections it will be more reasonable to consider them under the next head 'A General Evaluation of the non-Jaina Philosophical Views'. On the other hand, some amount of ontological material lies scattered in the different parts of the text and a part of it may be treated as a defence of the traditional Jaina views; (on the whole this does not amount to much and in the case what we get is not a systematic exposition of the Jaina philosophical views, but it will be useful if we take note of it in the present part of our discussion on Višeşāvasyakabhāşya). For example, somewhere towards its beginning Avasyakaniryukti briefly refers to the process called samyaktvasreni, upasamaśreni and kşapakaśreni and Jinabhadra comments on the original by undertaking a fairly lengthy description of these processes. 10 Similarly, in Namaskaraniryukti Siddha has been mentioned as one of the five objects of veneration and in this connection a brief reference has been made to the process called kevalisamudghata and sailesikaraña and the state called siddi; here too Jinabhadra comments by way of dilating upon these processes and this state11 (incidentally considering in all its ramifica. tions the question whether a kevali has jñāna and darśana simultaneously or alternately).12 Again, some useful discussion occurs in Upodghātaniryukti under the heads kala, kārana and laksana. Thus in the course of his account of kala Jinabhadra variously emphasises that kala is not an inde pendent substance but just a characterising feature of other substances, though on that account it might itself be called a substance in a figurativeis sense. Here we also find discussed an important question related to the karma doctrine, viz. how is it possible to get rid of a karma even before the time that is due for its expiry ?14 Again, in his account of kārana Jinabhadra classifies it in four ways, viz. (1) Karaña of the form of the same substance (as kārya) and karana
not of this form
Nimittakarana and naimittikakārana (3) Samavāyikarana and asamavāyikarana (4) Karty-, karma-, karana-, sam pradana-, apadana-, and adhikarana
karanalo
And two things are noteworthy about the discussion on laksana. First, the sub-head Sāmānyalaksana has been divided into two types, viz. arpita and anar pita, the latter standing for similar features the former for the dissimilar ones;16 (let us recall that Jinabhadra has once spoken of anarpitanaya and ar pitanaya just as he usually speaks of dravyastikanaya and
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